Mircea Eliade YOGA IMMORTALITY AND ... - Brihaspati.net
Mircea Eliade YOGA IMMORTALITY AND ... - Brihaspati.net Mircea Eliade YOGA IMMORTALITY AND ... - Brihaspati.net
meditation cosmic very close to Tantrism (union with Vishnu tempted by the "realization" of the cosmic forces that are, latent, in the "vein" Pingala. Meditation is to the experimentation of states of consciousness cosmic-solar, lunar, and so on., the method is called du-raga, with Visnu because the union takes place by the indirect route cosmic circuit), 2) to those who "come away" (aduraga) experimented diroctamente the union of individual soul with the soul cos-mica; 3) to those who "go through the forehead" (bhrumadhyaga) link his soul with the cosmic soul rejecting prana through five regions (from toes to knees, knees to the anus, anus to the heart, the heart to the palate, the palate the eyebrows) and making it back by the Pingala, 4 °) that "are devoted" (asambhakta) and have a union with the cosmic soul through an experimental meditation, that is, seeing with their eyes, saluted with their hands, etc.. (extrafio despite its name, the mystics asambhakta are true worshipers of the deity), 5 °) which "are united" (sambhakta). Visaraga ascetics are countless so called because they "are on the wrong track." Undoubtedly, we are here facing a real kind of ascetics of the left hand "(va-Macarius). To justify its origin, the text uses an old explication: to conceal" the truth ", Prajapati would have invented" the doc - Visaraga doctrine of these. "This explanation is also found in other Hindu texts, in order to justify the existence of an immoral sect. Moreover, as acknowledged by the Vaikhanasas-martasutra, these ascetics practiced penance, yoga technique known , repeating the mantra, to practice some meditations, but "they do to join the cosmic soul." They say that the cosmic soul "is in his heart." Some seek liberation, but afinnanque "meditation is not necessary". Others say the union with the cosmic soul is practiced religious rites as are described. All these contradictory details, however, do not change the character of Visaraga Heretico. We constantly check the names "those gross Visaraga" and states that for them there is liberation in this lifetime, and should not be imi-ing under any circumstances. We have summarized the information from Vaikhanasasmartasittra precisely in order to confirm the existence of certain ascetic sects and tantric yogi-in a time long before the appearance of a doctrine and a tantric literature. We are dealing with practices and beliefs that are rooted in pre-Vedic, and whose continuity has never been interrupted in India, despite the paucity of documents that mencionan.lu
In the texts are quite often lists of ascetics and yogis, but they are usually shallow (see Note III, 7). CHAPTER IV THE TRIUMPH OF YOGA YOGA AND IIINDUISMO We can continue, both in literature and in didactic and religious parties of the Epic, the gradual penetration of Yoga practice., regarded as an excellent way of salvation. It would be difficult to determine the stages of this penetration, which ultimately lead to almost total conquest of Indian spirituality in Yoga ism Let's just say that we are in contact with works whose redaction is situated in the period from the fourth century BC and the fourth century AD. But an interesting fact, approached from another point of view, is the coincidence of this triumph of yogic practices in the em-bids irresistible popular mystical devotion. Indeed, the installation of yoga technique in the very heart of Hinduism took place in a crisis of orthodoxy that is, at the precise moment that this valid in conjunction mystical movements "sectarian". During its expansion, Brahmanism had to accept, as every religion victorious, on the other hand, an amount-ing elements which initially showed extrafios, if not hos-tile. The assimilation of the indigenous religious forms, pre-Aryan, begins very early, from Vedic times (this is the case, for example, of the god Shiva). But this time, ie, early medieval India (during the period from the flowers "-ing of Buddhism to Bfiagavad-Gita), assimilation takes on disturbing proportions. Sometimes one has the impression of a revolution victorious, to which the Brahmin orthodoxy can not do anything but lean. What we call "Hinduism" data from the time, in part still unknown in the ancient Vedic pantheon is eclipsed by the enormous popularity of Shiva, Vishnu or one of Krishna. Here we could not profitably study the causes of this transformation deep and broad. However, ob-served that one of the main causes of this transformation was precisely the need experienced by the masses of poor neighborhoods, a more concrete religious experience, a mystical devotion easily accessible, intimate, personal. However, traditional practices yogis (folk, baroque, unsystematic) ofe-eian just a mystical experience of the genre: neglecting the rituals and theological science facts relied almost immedi-ing, concrete, yet not entirely disengaged from its physiological substrate. Obviously, this increasingly deep penetration of the techniques yogis in dej6 orthodoxy and find some resistors. They rose cries, sporadically, contrary to the propaganda of ascetics and "wizards", who pretended that he could not get the final liberation (mukti), m the "hidden powers" (siddhi) rather than embracing the disciplines of they. It is natural that this resistance was expressed in the first term in official circles of orthodox
- Page 31 and 32: latencies constitutes both his "sui
- Page 33 and 34: deprived of sexual acts, but to bur
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- Page 37 and 38: them to make some inspirations to r
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- Page 41 and 42: the sin which had swallowed above .
- Page 43 and 44: of the fetus in the womb. "On retur
- Page 45 and 46: you get the "meditation yogi," the
- Page 47 and 48: dialectic of liberation where their
- Page 49 and 50: The hypnotic trance is certainly me
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- Page 53 and 54: fellows, because from the moment th
- Page 55 and 56: ealms (in the Brahmaloka) and yogis
- Page 57 and 58: asamprajnata by devotion to God (YS
- Page 59 and 60: us, 10 that a number of yogic and t
- Page 61 and 62: and beliefs "popular." In such a wa
- Page 63 and 64: 10; Vratya, P. 291. For the five rh
- Page 65 and 66: sacrifice with the techniques of ec
- Page 67 and 68: The texts quoted above refer, undou
- Page 69 and 70: dharma" (Mono, I, 98); "wise men ar
- Page 71 and 72: goes alia of death, there is anothe
- Page 73 and 74: Yoga in MAJTRl UPANISAD We consider
- Page 75 and 76: co-razon, neck and head. Each of th
- Page 77 and 78: description ii Furthermore, tantric
- Page 79 and 80: among the "powers" (III, 9, 1). The
- Page 81: VIII, 7, fin). This category ermita
- Page 85 and 86: encyclopedia of visnuista trend acc
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- Page 89 and 90: which are echoed in the interpolati
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- Page 101 and 102: language are the passions, namely t
- Page 103 and 104: ecomes one, and so on. (■ •.) T
- Page 105 and 106: valuable," which know ',' re-cord w
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- Page 109 and 110: Ajivika, as well as the whole of In
- Page 111 and 112: le. The translator, Woodward mentio
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- Page 119 and 120: girls, and those cosmogo-chain theo
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- Page 125 and 126: The mandala takes the same symbolis
- Page 127 and 128: the exemplary gesture of the Buddha
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- Page 131 and 132: Bernard, Hatha Yoga, p. 15 ff.) . T
meditation cosmic very close to Tantrism (union with Vishnu tempted by the<br />
"realization" of the cosmic forces that are, latent, in the "vein" Pingala. Meditation is to<br />
the experimentation of states of consciousness cosmic-solar, lunar, and so on., the method<br />
is called du-raga, with Visnu because the union takes place by the indirect route cosmic<br />
circuit), 2) to those who "come away" (aduraga) experimented diroctamente the union of<br />
individual soul with the soul cos-mica; 3) to those who "go through the forehead"<br />
(bhrumadhyaga) link his soul with the cosmic soul rejecting prana through five regions<br />
(from toes to knees, knees to the anus, anus to the heart, the heart to the palate, the palate<br />
the eyebrows) and making it back by the Pingala, 4 °) that "are devoted" (asambhakta)<br />
and have a union with the cosmic soul through an experimental meditation, that is, seeing<br />
with their eyes, saluted with their hands, etc.. (extrafio despite its name, the mystics<br />
asambhakta are true worshipers of the deity), 5 °) which "are united" (sambhakta).<br />
Visaraga ascetics are countless so called because they "are on the wrong track."<br />
Undoubtedly, we are here facing a real kind of ascetics of the left hand "(va-Macarius).<br />
To justify its origin, the text uses an old explication: to conceal" the truth ", Prajapati<br />
would have invented" the doc - Visaraga doctrine of these. "This explanation is also<br />
found in other Hindu texts, in order to justify the existence of an immoral sect. Moreover,<br />
as acknowledged by the Vaikhanasas-martasutra, these ascetics practiced penance, yoga<br />
technique known , repeating the mantra, to practice some meditations, but "they do to<br />
join the cosmic soul." They say that the cosmic soul "is in his heart." Some seek<br />
liberation, but afinnanque "meditation is not necessary". Others say the union with the<br />
cosmic soul is practiced religious rites as are described. All these contradictory details,<br />
however, do not change the character of Visaraga Heretico. We constantly check the<br />
names "those gross Visaraga" and states that for them there is liberation in this lifetime,<br />
and should not be imi-ing under any circumstances.<br />
We have summarized the information from Vaikhanasasmartasittra precisely in order to<br />
confirm the existence of certain ascetic sects and tantric yogi-in a time long before the<br />
appearance of a doctrine and a tantric literature. We are dealing with practices and beliefs<br />
that are rooted in pre-Vedic, and whose continuity has never been interrupted in India,<br />
despite the paucity of documents that mencionan.lu
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